Yesaya 4:1--7:25
Konteks4:1 Seven women will grab hold of
one man at that time. 1
They will say, “We will provide 2 our own food,
we will provide 3 our own clothes;
but let us belong to you 4 –
take away our shame!” 5
the crops given by the Lord will bring admiration and honor; 7
the produce of the land will be a source of pride and delight
to those who remain in Israel. 8
4:3 Those remaining in Zion, 9 those left in Jerusalem, 10
will be called “holy,” 11
all in Jerusalem who are destined to live. 12
4:4 At that time 13 the sovereign master 14 will wash the excrement 15 from Zion’s women,
he will rinse the bloodstains from Jerusalem’s midst, 16
as he comes to judge
and to bring devastation. 17
4:5 Then the Lord will create
over all of Mount Zion 18
and over its convocations
a cloud and smoke by day
and a bright flame of fire by night; 19
indeed a canopy will accompany the Lord’s glorious presence. 20
4:6 By day it will be a shelter to provide shade from the heat,
as well as safety and protection from the heavy downpour. 21
5:1 I 22 will sing to my love –
a song to my lover about his vineyard. 23
My love had a vineyard
on a fertile hill. 24
5:2 He built a hedge around it, 25 removed its stones,
and planted a vine.
He built a tower in the middle of it,
and constructed a winepress.
He waited for it to produce edible grapes,
but it produced sour ones instead. 26
5:3 So now, residents of Jerusalem, 27
people 28 of Judah,
you decide between me and my vineyard!
5:4 What more can I do for my vineyard
beyond what I have already done?
When I waited for it to produce edible grapes,
why did it produce sour ones instead?
5:5 Now I will inform you
what I am about to do to my vineyard:
I will remove its hedge and turn it into pasture, 29
I will break its wall and allow animals to graze there. 30
5:6 I will make it a wasteland;
no one will prune its vines or hoe its ground, 31
and thorns and briers will grow there.
I will order the clouds
not to drop any rain on it.
5:7 Indeed 32 Israel 33 is the vineyard of the Lord who commands armies,
the people 34 of Judah are the cultivated place in which he took delight.
He waited for justice, but look what he got – disobedience! 35
He waited for fairness, but look what he got – cries for help! 36
5:8 Those who accumulate houses are as good as dead, 37
those who also accumulate landed property 38
until there is no land left, 39
and you are the only landowners remaining within the land. 40
5:9 The Lord who commands armies told me this: 41
“Many houses will certainly become desolate,
large, impressive houses will have no one living in them. 42
5:10 Indeed, a large vineyard 43 will produce just a few gallons, 44
and enough seed to yield several bushels 45 will produce less than a bushel.” 46
5:11 Those who get up early to drink beer are as good as dead, 47
those who keep drinking long after dark
until they are intoxicated with wine. 48
5:12 They have stringed instruments, 49 tambourines, flutes,
and wine at their parties.
So they do not recognize what the Lord is doing,
they do not perceive what he is bringing about. 50
5:13 Therefore my 51 people will be deported 52
because of their lack of understanding.
Their 53 leaders will have nothing to eat, 54
their 55 masses will have nothing to drink. 56
5:14 So Death 57 will open up its throat,
and open wide its mouth; 58
Zion’s dignitaries and masses will descend into it,
including those who revel and celebrate within her. 59
5:15 Men will be humiliated,
they will be brought low;
the proud will be brought low. 60
5:16 The Lord who commands armies will be exalted 61 when he punishes, 62
the sovereign God’s authority will be recognized when he judges. 63
5:17 Lambs 64 will graze as if in their pastures,
amid the ruins the rich sojourners will graze. 65
5:18 Those who pull evil along using cords of emptiness are as good as dead, 66
who pull sin as with cart ropes. 67
5:19 They say, “Let him hurry, let him act quickly, 68
so we can see;
let the plan of the Holy One of Israel 69 take shape 70 and come to pass,
then we will know it!”
5:20 Those who call evil good and good evil are as good as dead, 71
who turn darkness into light and light into darkness,
who turn bitter into sweet and sweet into bitter. 72
5:21 Those who think they are wise are as good as dead, 73
those who think they possess understanding. 74
5:22 Those who are champions 75 at drinking wine are as good as dead, 76
who display great courage when mixing strong drinks.
5:23 They pronounce the guilty innocent for a payoff,
they ignore the just cause of the innocent. 77
5:24 Therefore, as flaming fire 78 devours straw,
and dry grass disintegrates in the flames,
so their root will rot,
and their flower will blow away like dust. 79
For they have rejected the law of the Lord who commands armies,
they have spurned the commands 80 of the Holy One of Israel. 81
5:25 So the Lord is furious 82 with his people;
he lifts 83 his hand and strikes them.
The mountains shake,
and corpses lie like manure 84 in the middle of the streets.
Despite all this, his anger does not subside,
and his hand is ready to strike again. 85
5:26 He lifts a signal flag for a distant nation, 86
he whistles for it to come from the far regions of the earth.
Look, they 87 come quickly and swiftly.
5:27 None tire or stumble,
they don’t stop to nap or sleep.
They don’t loosen their belts,
or unstrap their sandals to rest. 88
5:28 Their arrows are sharpened,
and all their bows are prepared. 89
The hooves of their horses are hard as flint, 90
and their chariot wheels are like a windstorm. 91
5:29 Their roar is like a lion’s;
they roar like young lions.
They growl and seize their prey;
they drag it away and no one can come to the rescue.
5:30 At that time 92 they will growl over their prey, 93
it will sound like sea waves crashing against rocks. 94
One will look out over the land and see the darkness of disaster,
clouds will turn the light into darkness. 95
6:1 In the year of King Uzziah’s death, 96 I saw the sovereign master 97 seated on a high, elevated throne. The hem of his robe filled the temple. 6:2 Seraphs 98 stood over him; each one had six wings. With two wings they covered their faces, with two they covered their feet, 99 and they used the remaining two to fly. 6:3 They called out to one another, “Holy, holy, holy 100 is the Lord who commands armies! 101 His majestic splendor fills the entire earth!” 6:4 The sound of their voices shook the door frames, 102 and the temple was filled with smoke.
6:5 I said, “Too bad for me! I am destroyed, 103 for my lips are contaminated by sin, 104 and I live among people whose lips are contaminated by sin. 105 My eyes have seen the king, the Lord who commands armies.” 106 6:6 But then one of the seraphs flew toward me. In his hand was a hot coal he had taken from the altar with tongs. 6:7 He touched my mouth with it and said, “Look, this coal has touched your lips. Your evil is removed; your sin is forgiven.” 107 6:8 I heard the voice of the sovereign master say, “Whom will I send? Who will go on our behalf?” 108 I answered, “Here I am, send me!” 6:9 He said, “Go and tell these people:
‘Listen continually, but don’t understand!
Look continually, but don’t perceive!’
6:10 Make the hearts of these people calloused;
make their ears deaf and their eyes blind!
Otherwise they might see with their eyes and hear with their ears,
their hearts might understand and they might repent and be healed.” 109
6:11 I replied, “How long, sovereign master?” He said,
“Until cities are in ruins and unpopulated,
and houses are uninhabited,
and the land is ruined and devastated,
6:12 and the Lord has sent the people off to a distant place,
and the very heart of the land is completely abandoned. 110
6:13 Even if only a tenth of the people remain in the land, it will again be destroyed, 111 like one of the large sacred trees 112 or an Asherah pole, when a sacred pillar on a high place is thrown down. 113 That sacred pillar symbolizes the special chosen family.” 114
7:1 During 115 the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem 116 to do battle, but they were unable to prevail against it. 117
7:2 It was reported to the family 118 of David, “Syria has allied with 119 Ephraim.” They and their people were emotionally shaken, just as the trees of the forest shake before the wind. 120 7:3 So the Lord told Isaiah, “Go out with your son Shear-jashub 121 and meet Ahaz at the end of the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. 122 7:4 Tell him, ‘Make sure you stay calm! 123 Don’t be afraid! Don’t be intimidated 124 by these two stubs of smoking logs, 125 or by the raging anger of Rezin, Syria, and the son of Remaliah. 7:5 Syria has plotted with Ephraim and the son of Remaliah to bring about your demise. 126 7:6 They say, “Let’s attack Judah, terrorize it, and conquer it. 127 Then we’ll set up the son of Tabeel as its king.” 128 7:7 For this reason the sovereign master, 129 the Lord, says:
“It will not take place;
it will not happen.
7:8 For Syria’s leader is Damascus,
and the leader of Damascus is Rezin.
Within sixty-five years Ephraim will no longer exist as a nation. 130
7:9 Ephraim’s leader is Samaria,
and Samaria’s leader is the son of Remaliah.
If your faith does not remain firm,
then you will not remain secure.” 131
7:10 The Lord again spoke to Ahaz: 7:11 “Ask for a confirming sign from the Lord your God. You can even ask for something miraculous.” 132 7:12 But Ahaz responded, “I don’t want to ask; I don’t want to put the Lord to a test.” 133 7:13 So Isaiah replied, 134 “Pay attention, 135 family 136 of David. 137 Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God? 7:14 For this reason the sovereign master himself will give you a confirming sign. 138 Look, this 139 young woman 140 is about to conceive 141 and will give birth to a son. You, young woman, will name him 142 Immanuel. 143 7:15 He will eat sour milk 144 and honey, which will help him know how 145 to reject evil and choose what is right. 7:16 Here is why this will be so: 146 Before the child knows how to reject evil and choose what is right, the land 147 whose two kings you fear will be desolate. 148 7:17 The Lord will bring on you, your people, and your father’s family a time 149 unlike any since Ephraim departed from Judah – the king of Assyria!” 150
7:18 At that time 151 the Lord will whistle for flies from the distant streams of Egypt and for bees from the land of Assyria. 152 7:19 All of them will come and make their home 153 in the ravines between the cliffs, and in the crevices of the cliffs, in all the thorn bushes, and in all the watering holes. 154 7:20 At that time 155 the sovereign master will use a razor hired from the banks of the Euphrates River, 156 the king of Assyria, to shave the head and the pubic hair; 157 it will also shave off the beard. 7:21 At that time 158 a man will keep alive a young cow from the herd and a couple of goats. 7:22 From the abundance of milk they produce, 159 he will have sour milk for his meals. Indeed, everyone left in the heart of the land will eat sour milk and honey. 7:23 At that time 160 every place where there had been a thousand vines worth a thousand shekels will be overrun 161 with thorns and briers. 7:24 With bow and arrow 162 men will hunt 163 there, for the whole land will be covered 164 with thorns and briers. 7:25 They will stay away from all the hills that were cultivated, for fear of the thorns and briers. 165 Cattle will graze there and sheep will trample on them. 166
[4:1] 1 tn Or “in that day” (ASV).
[4:1] sn The seven to one ratio emphasizes the great disparity that will exist in the population due to the death of so many men in battle.
[4:1] 2 tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”
[4:1] 3 tn Heb “wear” (so NASB, NRSV); NCV “make.”
[4:1] 4 tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.
[4:1] 5 sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.
[4:2] 6 tn Or “in that day” (KJV).
[4:2] 7 tn Heb “and the vegetation of the Lord will become beauty and honor.” Many English versions understand the phrase צֶמַח יְהוָה (tsemakh yÿhvah) as a messianic reference and render it, “the Branch of the Lord” (so KJV, NAB, NASB, NIV, NRSV, NLT, and others). Though צֶמַח (tsemakh) is used by later prophets of a royal descendant (Jer 23;5; 33:15; Zech 3:8; 6:12), those passages contain clear contextual indicators that a human ruler is in view and that the word is being used in a metaphorical way of offspring. However, in Isa 4:2 there are no such contextual indicators. To the contrary, in the parallel structure of the verse צֶמַח יְהוָה corresponds to “produce of the land,” a phrase that refers elsewhere exclusively to literal agricultural produce (see Num 13:20, 26; Deut 1:25). In the majority of its uses צֶמַח refers to literal crops or vegetation (in Ps 65:10 the Lord is the source of this vegetation). A reference to the Lord restoring crops would make excellent sense in Isa 4 and the prophets frequently included this theme in their visions of the future age (see Isa 30:23-24; 32:20; Jer 31:12; Ezek 34:26-29; and Amos 9:13-14).
[4:2] 8 tn Heb “and the fruit of the land will become pride and beauty for the remnant of Israel.”
[4:3] 9 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[4:3] 10 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:3] 11 tn Or “set apart,” cf. CEV “special.”
[4:3] 12 tn Heb “all who are written down for life in Jerusalem.” A city register is envisioned; everyone whose name appears on the roll will be spared. This group comprises the remnant of the city referred to earlier in the verse.
[4:4] 13 tn Heb “when” (so KJV, NAB, NASB); CEV “after”; NRSV “once.”
[4:4] 14 tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonai).
[4:4] 15 tn The word refers elsewhere to vomit (Isa 28:8) and fecal material (Isa 36:12). Many English versions render this somewhat euphemistically as “filth” (e.g., NAB, NIV, NRSV). Ironically in God’s sight the beautiful jewelry described earlier is nothing but vomit and feces, for it symbolizes the moral decay of the city’s residents (cf. NLT “moral filth”).
[4:4] 16 sn See 1:21 for a related concept.
[4:4] 17 tn Heb “by a spirit of judgment and by a spirit of burning.” The precise meaning of the second half of the verse is uncertain. רוּחַ (ruakh) can be understood as “wind” in which case the passage pictures the Lord using a destructive wind as an instrument of judgment. However, this would create a mixed metaphor, for the first half of the verse uses the imagery of washing and rinsing to depict judgment. Perhaps the image would be that of a windstorm accompanied by heavy rain. רוּחַ can also mean “spirit,” in which case the verse may be referring to the Lord’s Spirit or, more likely, to a disposition that the Lord brings to the task of judgment. It is also uncertain if בָּעַר (ba’ar) here means “burning” or “sweeping away, devastating.”
[4:5] 18 tn Heb “over all the place, Mount Zion.” Cf. NLT “Jerusalem”; CEV “the whole city.”
[4:5] 19 tn Heb “a cloud by day, and smoke, and brightness of fire, a flame by night.” Though the accents in the Hebrew text suggest otherwise, it might be preferable to take “smoke” with what follows, since one would expect smoke to accompany fire.
[4:5] sn The imagery of the cloud by day and fire by night recalls the days of Moses, when a cloud and fire were tangible reminders that the Lord was guiding and protecting his people (Exod 13:21-22; 14:19, 24). In the future age envisioned in Isa 4, the Lord’s protective presence will be a reality.
[4:5] 20 tn Heb “indeed (or “for”) over all the glory, a canopy.” This may allude to Exod 40:34-35, where a cloud overshadows the meeting tent as it is filled with God’s glory.
[4:6] 21 tn Heb “a shelter it will be for shade by day from heat, and for a place of refuge and for a hiding place from cloudburst and rain.” Since both of the last nouns of this verse can mean rain, they can either refer to the rain storm and the rain as distinct items or together refer to a heavy downpour. Regardless, they do not represent unrelated phenomena.
[5:1] 22 tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.
[5:1] 23 sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.
[5:1] 24 tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).
[5:2] 25 tn Or, “dug it up” (so NIV); KJV “fenced it.’ See HALOT 810 s.v. עזק.
[5:2] 26 tn Heb “wild grapes,” i.e., sour ones (also in v. 4).
[5:2] sn At this point the love song turns sour as the Lord himself breaks in and completes the story (see vv. 3-6). In the final line of v. 2 the love song presented to the Lord becomes a judgment speech by the Lord.
[5:3] 27 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:3] 28 tn Heb “men,” but in a generic sense.
[5:5] 29 tn Heb “and it will become [a place for] grazing.” בָּעַר (ba’ar, “grazing”) is a homonym of the more often used verb “to burn.”
[5:5] 30 tn Heb “and it will become a trampled place” (NASB “trampled ground”).
[5:6] 31 tn Heb “it will not be pruned or hoed” (so NASB); ASV and NRSV both similar.
[5:7] 32 tn Or “For” (KJV, ASV, NASB, NRSV).
[5:7] 33 tn Heb “the house of Israel” (so NASB, NIV, NRSV).
[5:7] 34 tn Heb “men,” but in a generic sense.
[5:7] 35 tn Heb “but, look, disobedience.” The precise meaning of מִשְׂפָּח (mishpakh), which occurs only here in the OT, is uncertain. Some have suggested a meaning “bloodshed.” The term is obviously chosen for its wordplay value; it sounds very much like מִשְׁפָּט (mishpat, “justice”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
[5:7] 36 tn Heb “but, look, a cry for help.” The verb (“he waited”) does double duty in the parallelism. צְעָקָה (tsa’qah) refers to the cries for help made by the oppressed. It sounds very much like צְדָקָה (tsÿdaqah, “fairness”). The sound play draws attention to the point being made; the people have not met the Lord’s expectations.
[5:8] 37 tn Heb “Woe [to] those who make a house touch a house.” The exclamation הוֹי (hoy, “woe, ah”) was used in funeral laments (see 1 Kgs 13:30; Jer 22:18; 34:5) and carries the connotation of death.
[5:8] 38 tn Heb “[who] bring a field near a field.”
[5:8] sn This verse does not condemn real estate endeavors per se, but refers to the way in which the rich bureaucrats of Judah accumulated property by exploiting the poor, in violation of the covenantal principle that the land belonged to God and that every family was to have its own portion of land. See the note at 1:23.
[5:8] 39 tn Heb “until the end of the place”; NASB “until there is no more room.”
[5:8] 40 tn Heb “and you are made to dwell alone in the midst of the land.”
[5:9] 41 tn Heb “in my ears, the Lord who commands armies [traditionally, the Lord of hosts].”
[5:9] 42 tn Heb “great and good [houses], without a resident.”
[5:10] 43 tn Heb “a ten-yoke vineyard.” The Hebrew term צֶמֶד (tsemed, “yoke”) is here a unit of square measure. Apparently a ten-yoke vineyard covered the same amount of land it would take ten teams of oxen to plow in a certain period of time. The exact size is unknown.
[5:10] 44 tn Heb “one bath.” A bath was a liquid measure. Estimates of its modern equivalent range from approximately six to twelve gallons.
[5:10] 45 tn Heb “a homer.” A homer was a dry measure, the exact size of which is debated. Cf. NCV “ten bushels”; CEV “five bushels.”
[5:10] 46 tn Heb “an ephah.” An ephah was a dry measure; there were ten ephahs in a homer. So this verse envisions major crop failure, where only one-tenth of the anticipated harvest is realized.
[5:11] 47 tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”
[5:11] 48 tn Heb “[who] delay until dark, [until] wine enflames them.”
[5:11] sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.
[5:12] 49 tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).
[5:12] 50 tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).
[5:13] 51 sn It is not certain if the prophet or the Lord is speaking at this point.
[5:13] 52 tn The suffixed (perfect) form of the verb is used; in this way the coming event is described for rhetorical effect as occurring or as already completed.
[5:13] 53 tn The third masculine singular suffix refers back to “my people.”
[5:13] 54 tn Heb “Their glory will be men of hunger.” כָּבוֹד (kavod, “glory”) is in opposition to הָמוֹן (hamon, “masses”) and refers here to the rich and prominent members of the nation. Some prefer to repoint מְתֵי (mÿtey, “men of”) as מִתֵי (mitey, “dead ones of”).
[5:13] 55 tn The third masculine singular suffix refers back to “my people.”
[5:13] 56 tn Heb “and their masses will be parched [by] thirst.”
[5:14] 57 tn Heb “Sheol” (so ASV, NASB, NRSV); the underworld, the land of the dead, according to the OT world view. Cf. NAB “the nether world”; TEV, CEV “the world of the dead”; NLT “the grave.”
[5:14] 58 tn Heb “so Sheol will make wide its throat, and open its mouth without limit.”
[5:14] sn Death is portrayed in both the OT (Prov 1:12; Hab 2:5) and Canaanite myth as voraciously swallowing up its prey. In the myths Death is portrayed as having “a lip to the earth, a lip to the heavens … and a tongue to the stars.” (G. R. Driver, Canaanite Myths and Legends, 69, text 5 ii 2-3.) Death describes his own appetite as follows: “But my appetite is the appetite of lions in the waste…If it is in very truth my desire to consume ‘clay’ [a reference to his human victims], then in truth by the handfuls I must eat it, whether my seven portions [indicating fullness and completeness] are already in the bowl or whether Nahar [the god of the river responsible for ferrying victims from the land of the living to the land of the dead] has to mix the cup.” (Driver, 68-69, text 5 i 14-22).
[5:14] 59 tn Heb “and her splendor and her masses will go down, and her tumult and the one who exults in her.” The antecedent of the four feminine singular pronominal suffixes used in v. 14b is unclear. The likely referent is personified Zion/Jerusalem (see 3:25-26; 4:4-5).
[5:15] 60 tn Heb “men are brought down, men are brought low, the eyes of pride are brought low.”
[5:16] 61 tn Or “elevated”; TEV “the Lord Almighty shows his greatness.”
[5:16] 62 tn Heb “by judgment/justice.” When God justly punishes the evildoers denounced in the preceding verses, he will be recognized as a mighty warrior.
[5:16] 63 tn Heb “The holy God will be set apart by fairness.” In this context God’s holiness is his sovereign royal authority, which implies a commitment to justice (see the note on the phrase “the sovereign king of Israel” in 1:4). When God judges evildoers as they deserve, his sovereignty will be acknowledged.
[5:16] sn The appearance of מִשְׁפָט (mishpat, “justice”) and צְדָקָה (tsÿdaqah, “fairness”) here is rhetorically significant, when one recalls v. 7. There God denounces his people for failing to produce a society where “justice” and “fairness” are valued and maintained. God will judge his people for their failure, taking “justice” and “fairness” into his own hands.
[5:17] 64 tn Or “young rams”; NIV, NCV “sheep”; NLT “flocks.”
[5:17] 65 tc The Hebrew text reads literally, “and ruins, fatlings, resident aliens, will eat.” This part of the verse has occasioned various suggestions of emendation. The parallelism is tighter if the second line refers to animals grazing. The translation, “amid the ruins the fatlings and young sheep graze,” assumes an emendation of “resident aliens” (גָּרִים, garim) to “young goats/sheep” (גְּדַיִם, gÿdayim) – confusion of dalet and resh is quite common – and understands “fatlings” and “young sheep” taken as a compound subject or as in apposition as the subject of the verb. However, no emendations are necessary if the above translation is correct. The meaning of מֵחִים (mekhim) has a significant impact on one’s textual decision and translation. The noun can refer to a sacrificial (“fat”) animal as it does in its only other occurrence (Ps 66:15). However, it could signify the rich of the earth (“the fat ones of the earth”; Ps 22:29 [MT 30]) using a different word for “fatness” (דָּשֶׁן, dashen). If so, it serves a figurative reference to the rich. Consequently, the above translation coheres with the first half of the verse. Just as the sheep are out of place grazing in these places (“as in their pasture”), the sojourners would not have expected to have the chance to eat in these locations. Both animals and itinerant foreigners would eat in places not normal for them.
[5:17] sn The image completes the picture begun in v. 14 and adds to the irony. When judgment comes, Sheol will eat up the sinners who frequent the feasts; then the banqueting halls will lie in ruins and only sheep will eat there.
[5:18] 66 sn See the note at v. 8.
[5:18] 67 tc The Hebrew text reads literally, “Woe to those who pull evil with the ropes of emptiness, and, as [with] ropes of a cart, sin.” Though several textual details are unclear, the basic idea is apparent. The sinners are so attached to their sinful ways (compared here to a heavy load) that they strain to drag them along behind them. If שָׁוְא (shavÿ’, “emptiness”) is retained, it makes a further comment on their lifestyle, denouncing it as one that is devoid of what is right and destined to lead to nothing but destruction. Because “emptiness” does not form a very tight parallel with “cart” in the next line, some emend שָׁוְא to שֶׂה (she, “sheep”) and עֲגָלָה (’agalah, “cart”) to עֵגֶל (’egel, “calf”): “Those who pull evil along with a sheep halter are as good as dead who pull sin with a calf rope” (following the lead of the LXX and improving the internal parallelism of the verse). In this case, the verse pictures the sinners pulling sin along behind them as one pulls an animal with a halter. For a discussion of this view, see J. N. Oswalt, Isaiah (NICOT), 1:163, n. 1. Nevertheless, this emendation is unnecessary. The above translation emphasizes the folly of the Israelites who hold on to their sin (and its punishment) even while they hope for divine intervention.
[5:19] 68 tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.
[5:19] 69 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:19] 70 tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”
[5:20] 71 tn Heb “Woe [to] those who call.” See the note at v. 8.
[5:20] 72 sn In this verse the prophet denounces the perversion of moral standards. Darkness and bitterness are metaphors for evil; light and sweetness symbolize uprightness.
[5:21] 73 tn Heb “Woe [to] the wise in their own eyes.” See the note at v. 8.
[5:21] 74 tn Heb “[who] before their faces are understanding.”
[5:21] sn Verses 18-21 contain three “woe-sayings” that are purely accusatory and have no formal announcement of judgment attached (as in the “woe-sayings” recorded in vv. 8-17). While this lack of symmetry is odd, it has a clear rhetorical purpose. Having established a pattern in vv. 8-17, the prophet deviates from it in vv. 18-21 to grab his audience’s attention. By placing the “woes” in rapid succession and heaping up the accusatory elements, he highlights the people’s guilt and introduces an element of tension and anticipation. One is reasonably certain that judgment will come, and when it does, it will be devastating. This anticipated devastation is described in frightening detail after the sixth and final woe (see vv. 22-30).
[5:22] 75 tn The language used here is quite sarcastic and paves the way for the shocking description of the enemy army in vv. 25-30. The rich leaders of Judah are nothing but “party animals” who are totally incapable of withstanding real warriors.
[5:22] 76 tn Heb “Woe [to]….” See the note at v. 8.
[5:23] 77 tn Heb “and the just cause of the innocent ones they turn aside from him.”
[5:23] sn In vv. 22-23 the prophet returns to themes with which he opened his speech. The accusatory elements of vv. 8, 11-12, 18-23 are arranged in a chiastic manner: (A) social injustice (8), (B) carousing (11-12a), (C) spiritual insensitivity (12b) // (C') spiritual insensitivity (18-21), (B') carousing (22), (A') social injustice (23).
[5:24] 78 tn Heb “a tongue of fire” (so NASB), referring to a tongue-shaped flame.
[5:24] 79 sn They are compared to a flowering plant that withers quickly in a hot, arid climate.
[5:24] 81 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[5:25] 82 tn Heb “the anger of the Lord rages.”
[5:25] 83 tn Or “extends”; KJV, ASV “he hath stretched forth.”
[5:25] 84 tn Or “garbage” (NCV, CEV, NLT); NAB, NASB, NIV “refuse.”
[5:25] 85 tn Heb “in all this his anger is not turned, and still his hand is outstretched.”
[5:26] 86 tc The Hebrew text has literally, “for nations from a distance.” The following verses use singular forms to describe this nation, so the final mem (ם) on לְגּוֹיִם (lÿgoyim) may be enclitic or dittographic. In the latter case one could read לְגוֹי מֵרָחוֹק (lÿgoy merakhoq, “for a nation from a distance”; see Deut 28:49; Joel 3:8). Another possibility is to emend the text from לַגּוֹיִם מֵרָחוֹק (laggoyim merakhoq) to לְגוֹי מִמֶּרְחָק (lÿgoy mimmerkhaq, “for a nation from a distant place”) a phrase which occurs in Jer 5:15. In this case an error of misdivision has occurred in MT, the mem of the prefixed preposition being accidentally taken as a plural ending on the preceding word.
[5:26] 87 tn Heb “he.” Singular forms are used throughout vv. 26-30 to describe this nation, but for stylistic reasons the translation uses the plural for these collective singulars.
[5:27] 88 tn Heb “and the belt on his waist is not opened, and the thong of his sandals is not torn in two.”
[5:28] 89 tn Heb “bent” (so KJV, NAB, NASB, NRSV); NIV “are strung.”
[5:28] 90 tn Heb “regarded like flint.”
[5:28] 91 sn They are like a windstorm in their swift movement and in the way they kick up dust.
[5:30] 92 tn Or “in that day” (KJV).
[5:30] 93 tn Heb “over it”; the referent (the prey) has been specified in the translation for clarity.
[5:30] 94 tn Heb “like the growling of the sea.”
[5:30] 95 tn Heb “and one will gaze toward the land, and look, darkness of distress, and light will grow dark by its [the land’s?] clouds.”
[5:30] sn The motif of light turning to darkness is ironic when compared to v. 20. There the sinners turn light (= moral/ethical good) to darkness (= moral/ethical evil). Now ironically the Lord will turn light (= the sinners’ sphere of existence and life) into darkness (= the judgment and death).
[6:1] 96 sn That is, approximately 740
[6:1] 97 tn The Hebrew term translated “sovereign master” here and in vv. 8, 11 is אֲדֹנָי (’adonay).
[6:2] 98 tn Hebrew שָׂרָף (saraf, “seraph”) literally means “burning one,” perhaps suggesting that these creatures had a fiery appearance (cf. TEV, CEV “flaming creatures”; NCV “heavenly creatures of fire”). Elsewhere in the OT the word “seraph” refers to poisonous snakes (Num 21:6; Deut 8:15; Isa 14:29; 30:6). Perhaps they were called “burning ones” because of their appearance or the effect of their venomous bites, which would cause a victim to burn up with fever. It is possible that the seraphs seen by Isaiah were at least partially serpentine in appearance. Though it might seem strange for a snake-like creature to have wings, two of the texts where “seraphs” are snakes describe them as “flying” (Isa 14:29; 30:6), perhaps referring to their darting movements. See the note at 14:29.
[6:2] 99 sn Some understand “feet” here as a euphemistic reference to the genitals.
[6:3] 100 tn Some have seen a reference to the Trinity in the seraphs’ threefold declaration, “holy, holy, holy.” This proposal has no linguistic or contextual basis and should be dismissed as allegorical. Hebrew sometimes uses repetition for emphasis. (See IBHS 233-34 §12.5a; and GKC 431-32 §133.k.) By repeating the word “holy,” the seraphs emphasize the degree of the Lord’s holiness. For another example of threefold repetition for emphasis, see Ezek 21:27 (Heb. v. 32). (Perhaps Jer 22:29 provides another example.)
[6:3] sn Or “The Lord who commands armies has absolute sovereign authority!” The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” In this context the Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. Note the emphasis on the elevated position of his throne in v. 1 and his designation as “the king” in v. 5. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. He is “set apart” from his subjects in a moral sense as well. He sets the standard; they fall short of it. Note that in v. 5 Isaiah laments that he is morally unworthy to be in the king’s presence.
[6:3] 101 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
[6:4] 102 tn On the phrase אַמּוֹת הַסִּפִּים (’ammot hassippim, “pivots of the frames”) see HALOT 763 s.v. סַף.
[6:5] 103 tn Isaiah uses the suffixed (perfect) form of the verb for rhetorical purposes. In this way his destruction is described as occurring or as already completed. Rather than understanding the verb as derived from דָּמַה (damah, “be destroyed”), some take it from a proposed homonymic root דמה, which would mean “be silent.” In this case, one might translate, “I must be silent.”
[6:5] 104 tn Heb “a man unclean of lips am I.” Isaiah is not qualified to praise the king. His lips (the instruments of praise) are “unclean” because he has been contaminated by sin.
[6:5] 105 tn Heb “and among a nation unclean of lips I live.”
[6:5] 106 tn Perhaps in this context, the title has a less militaristic connotation and pictures the Lord as the ruler of the heavenly assembly. See the note at 1:9.
[6:7] 107 tn Or “ritually cleansed,” or “atoned for” (NIV).
[6:8] 108 tn Heb “for us.” The plural pronoun refers to the Lord, the seraphs, and the rest of the heavenly assembly.
[6:10] 109 sn Do we take this commission at face value? Does the Lord really want to prevent his people from understanding, repenting, and being healed? Verse 9, which ostensibly records the content of Isaiah’s message, is clearly ironic. As far as we know, Isaiah did not literally proclaim these exact words. The Hebrew imperatival forms are employed rhetorically and anticipate the response Isaiah will receive. When all is said and done, Isaiah might as well preface and conclude every message with these ironic words, which, though imperatival in form, might be paraphrased as follows: “You continually hear, but don’t understand; you continually see, but don’t perceive.” Isaiah might as well command them to be spiritually insensitive, because, as the preceding and following chapters make clear, the people are bent on that anyway. (This ironic command is comparable to saying to a particularly recalcitrant individual, “Go ahead, be stubborn!”) Verse 10b is also clearly sarcastic. On the surface it seems to indicate Isaiah’s hardening ministry will prevent genuine repentance. But, as the surrounding chapters clearly reveal, the people were hardly ready or willing to repent. Therefore, Isaiah’s preaching was not needed to prevent repentance! Verse 10b reflects the people’s attitude and might be paraphrased accordingly: “Otherwise they might see with their eyes, hear with their ears, understand with their mind, repent, and be restored, and they certainly wouldn’t want that, would they?” Of course, this sarcastic statement may also reveal that the Lord himself is now bent on judgment, not reconciliation. Just as Pharaoh’s rejection of Yahweh’s ultimatum ignited judgment and foreclosed, at least temporarily, any opportunity for repentance, so the Lord may have come to the point where he has decreed to bring judgment before opening the door for repentance once more. The sarcastic statement in verse 10b would be an emphatic way of making this clear. (Perhaps we could expand our paraphrase: “Otherwise they might…repent, and be restored, and they certainly wouldn’t want that, would they? Besides, it’s too late for that!”) Within this sarcastic framework, verse 10a must also be seen as ironic. As in verse 9 the imperatival forms should be taken as rhetorical and as anticipating the people’s response. One might paraphrase: “Your preaching will desensitize the minds of these people, make their hearing dull, and blind their eyes.” From the outset the Lord might as well command Isaiah to harden the people, because his preaching will end up having that effect. Despite the use of irony, we should still view this as a genuine, albeit indirect, act of divine hardening. After all, God did not have to send Isaiah. By sending him, he drives the sinful people further from him, for Isaiah’s preaching, which focuses on the Lord’s covenantal demands and impending judgment upon covenantal rebellion, forces the people to confront their sin and then continues to desensitize them as they respond negatively to the message. As in the case of Pharaoh, Yahweh’s hardening is not arbitrarily imposed on a righteous or even morally neutral object. Rather his hardening is an element of his righteous judgment on recalcitrant sinners. Ironically, Israel’s rejection of prophetic preaching in turn expedites disciplinary punishment, and brings the battered people to a point where they might be ready for reconciliation. The prophesied judgment (cf. 6:11-13) was fulfilled by 701
[6:12] 110 tn Heb “and great is the abandonment in the midst of the land.”
[6:13] 111 tn Or “be burned” (NRSV); NIV “laid waste.”
[6:13] 112 tn Heb “like a massive tree or like a big tree” (perhaps, “like a terebinth or like an oak”).
[6:13] 113 tn The Hebrew text has “which in the felling, a sacred pillar in them.” Some take מַצֶּבֶת (matsevet) as “stump,” and translate, “which, when chopped down, have a stump remaining in them.” But elsewhere מַצֶּבֶת refers to a memorial pillar (2 Sam 18:18) and the word resembles מַצֶּבָה (matsevah, “sacred pillar”). בָּם (bam, “in them”) may be a corruption of בָּמָה (bamah, “high place”; the Qumran scroll 1QIsaa has במה). אֳשֶׁר (’asher, “which”) becomes a problem in this case, but one might emend the form to וּכְּאֲשֵׁרָה (ukÿ’asherah, “or like an Asherah pole”) and translate, “like one of the large sacred trees or an Asherah pole.” Though the text is difficult, the references to sacred trees and a sacred pillar suggest that the destruction of a high place is in view, an apt metaphor for the judgment of idolatrous Judah.
[6:13] 114 tn Heb “a holy offspring [is] its sacred pillar.” If מַצֶּבֶת (matsevet) is taken as “stump,” one can see in this statement a brief glimpse of hope. The tree (the nation) is chopped down, but the stump (a righteous remnant) remains from which God can restore the nation. However, if מַצֶּבֶת is taken as “sacred pillar” (מַצֶּבָה, matsevah; see the previous note), it is much more difficult to take the final statement in a positive sense. In this case “holy offspring” alludes to God’s ideal for his covenant people, the offspring of the patriarchs. Ironically that “holy” nation is more like a “sacred pillar” and it will be thrown down like a sacred pillar from a high place and its land destroyed like the sacred trees located at such shrines. Understood in this way, the ironic statement is entirely negative in tone, just like the rest of the preceding announcement of judgment. It also reminds the people of their failure; they did not oppose pagan religion, instead they embraced it. Now they will be destroyed in the same way they should have destroyed paganism.
[7:1] 115 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:1] 116 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:1] 117 tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.
[7:2] 118 tn Heb “house.” In this context the “house of David” includes King Ahaz, his family, and the royal court. See also Jer 21:12; Zech 12:7-8, 10, 12, for a similar use of the phrase.
[7:2] 119 tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”
[7:2] 120 tn Heb “and his heart shook and the heart of his people shook, like the shaking of the trees of the forest before the wind.” The singular pronoun “his” is collective, referring to the Davidic house/family. לֵבָב (levav, “heart”) here refers to the seat of the emotions.
[7:3] 121 tn The name means “a remnant will return.” Perhaps in this context, where the Lord is trying to encourage Ahaz, the name suggests that only a few of the enemy invaders will return home; the rest will be defeated.
[7:3] 122 tn Heb “the field of the washer”; traditionally “the fuller’s field” (so KJV, NAB, NASB, NRSV); NIV “the Washerman’s Field.”
[7:4] 123 tn Heb “guard yourself and be quiet,” but the two verbs should be coordinated.
[7:4] 124 tn Heb “and let not your heart be weak”; ASV “neither let thy heart be faint.”
[7:4] 125 sn The derogatory metaphor indicates that the power of Rezin and Pekah is ready to die out.
[7:5] 126 tn This sentence opens with the conjunction יַעַן כִּי (ya’an ki, “because”). Consequently some take vv. 5-6 with what precedes, as another reason why Ahaz might be tempted to fear (see v. 4). However, it is more likely that vv. 5-6 give the basis for the Lord’s announcement in vv. 7-9. The conjunction יַעַן כִּי here introduces the basis for judgment (as in 3:16; 8:6; 29:13), which is then followed by the formal announcement of judgment.
[7:6] 127 tn Heb “and let us break it open for ourselves”; NASB “make for ourselves a breach in its walls”; NLT “fight our way into.”
[7:6] 128 tn Heb “and we will make the son of Tabeel king in its midst.”
[7:6] sn The precise identity of this would-be puppet king is unknown. He may have been a Syrian official or the ruler of one of the small neighboring states. See Y. Aharoni, Land of the Bible, 370.
[7:7] 129 tn The Hebrew term translated “sovereign master” here and in vv. 14, 19 is אֲדֹנָי (’adonay).
[7:8] 130 tn Heb “Ephraim will be too shattered to be a nation”; NIV “to be a people.”
[7:8] sn This statement is problematic for several reasons. It seems to intrude stylistically, interrupting the symmetry of the immediately preceding and following lines. Furthermore, such a long range prophecy lacks punch in the midst of the immediate crisis. After all, even if Israel were destroyed sometime within the next 65 years, a lot could still happen during that time, including the conquest of Judah and the demise of the Davidic family. Finally the significance of the time frame is uncertain. Israel became an Assyrian province within the next 15 years and ceased to exist as a nation. For these reasons many regard the statement as a later insertion, but why a later editor would include the reference to “65 years” remains a mystery. Some try to relate the prophecy to the events alluded to in Ezra 4:2, 10, which refers to how the Assyrian kings Esarhaddon and Ashurbanipal settled foreigners in former Israelite territory, perhaps around 670
[7:9] 131 tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.
[7:11] 132 tn Heb “Make it as deep as Sheol or make it high upwards.” These words suggest that Ahaz can feel free to go beyond the bounds of ordinary human experience.
[7:12] 133 tn Ahaz uses the verb נָסַה (nasah, “test”) in its negative sense of “challenge, provoke.” However, this is false piety, a smokescreen designed to cover up his lack of faith in the Lord.
[7:13] 134 tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.
[7:13] 135 tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.
[7:13] 136 tn Heb “house.” See the note at v. 2.
[7:13] 137 sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.
[7:14] 138 tn The Hebrew term אוֹת (’ot, “sign”) can refer to a miraculous event (see v. 11), but it does not carry this sense inherently. Elsewhere in Isaiah the word usually refers to a natural occurrence or an object/person vested with special significance (see 8:18; 19:20; 20:3; 37:30; 55:13; 66:19). Only in 38:7-8, 22 does it refer to a miraculous deed that involves suspending or overriding natural laws. The sign outlined in vv. 14-17 involves God’s providential control over events and their timing, but not necessarily miraculous intervention.
[7:14] 139 tn Heb “the young woman.” The Hebrew article has been rendered as a demonstrative pronoun (“this”) in the translation to bring out its force. It is very likely that Isaiah pointed to a woman who was present at the scene of the prophet’s interview with Ahaz. Isaiah’s address to the “house of David” and his use of second plural forms suggests other people were present, and his use of the second feminine singular verb form (“you will name”) later in the verse is best explained if addressed to a woman who is present.
[7:14] 140 tn Traditionally, “virgin.” Because this verse from Isaiah is quoted in Matt 1:23 in connection with Jesus’ birth, the Isaiah passage has been regarded since the earliest Christian times as a prophecy of Christ’s virgin birth. Much debate has taken place over the best way to translate this Hebrew term, although ultimately one’s view of the doctrine of the virgin birth of Christ is unaffected. Though the Hebrew word used here (עַלְמָה, ’almah) can sometimes refer to a woman who is a virgin (Gen 24:43), it does not carry this meaning inherently. The word is simply the feminine form of the corresponding masculine noun עֶלֶם (’elem, “young man”; cf. 1 Sam 17:56; 20:22). The Aramaic and Ugaritic cognate terms are both used of women who are not virgins. The word seems to pertain to age, not sexual experience, and would normally be translated “young woman.” The LXX translator(s) who later translated the Book of Isaiah into Greek sometime between the second and first century
[7:14] 141 tn Elsewhere the adjective הָרָה (harah), when used predicatively, refers to a past pregnancy (from the narrator’s perspective, 1 Sam 4:19), to a present condition (Gen 16:11; 38:24; 2 Sam 11:5), and to a conception that is about to occur in the near future (Judg 13:5, 7). (There is some uncertainty about the interpretation of Judg 13:5, 7, however. See the notes to those verses.) In Isa 7:14 one could translate, “the young woman is pregnant.” In this case the woman is probably a member of the royal family. Another option, the one followed in the present translation, takes the adjective in an imminent future sense, “the young woman is about to conceive.” In this case the woman could be a member of the royal family, or, more likely, the prophetess with whom Isaiah has sexual relations shortly after this (see 8:3).
[7:14] 142 tn Heb “and you will call his name.” The words “young lady” are supplied in the translation to clarify the identity of the addressee. The verb is normally taken as an archaic third feminine singular form here, and translated, “she will call.” However the form (קָרָאת, qara’t) is more naturally understood as second feminine singular, in which case the words would be addressed to the young woman mentioned just before this. In the three other occurrences of the third feminine singular perfect of I קָרָא (qara’, “to call”), the form used is קָרְאָה (qar’ah; see Gen 29:35; 30:6; 1 Chr 4:9). A third feminine singular perfect קָרָאת does appear in Deut 31:29 and Jer 44:23, but the verb here is the homonym II קָרָא (“to meet, encounter”). The form קָרָאת (from I קָרָא, “to call”) appears in three other passages (Gen 16:11; Isa 60:18; Jer 3:4 [Qere]) and in each case is second feminine singular.
[7:14] 143 sn The name Immanuel means “God [is] with us.”
[7:15] 144 tn Or, perhaps “cream,” frequently, “curds” (NAB, NASB, NIV, NRSV, NLT); KJV, ASV “butter”; CEV “yogurt.”
[7:15] 145 tn Heb “for his knowing.” Traditionally the preposition has been translated in a temporal sense, “when he knows.” However, though the preposition לְ (lamed) can sometimes have a temporal force, it never carries such a nuance in any of the 40 other passages where it is used with the infinitive construct of יָדַע (yada’, “to know”). Most often the construction indicates purpose/result. This sense is preferable here. The following context indicates that sour milk and honey will epitomize the devastation that God’s judgment will bring upon the land. Cultivated crops will be gone and the people will be forced to live off the milk produced by their goats and the honey they find in the thickets. As the child is forced to eat a steady diet of this sour milk and honey, he will be reminded of the consequences of sin and motivated to make correct moral decisions in order to avoid further outbreaks of divine discipline.
[7:16] 146 tn Heb “for, because.” The particle introduces the entire following context (vv. 16-25), which explains why Immanuel will be an appropriate name for the child, why he will eat sour milk and honey, and why experiencing such a diet will contribute to his moral development.
[7:16] 147 sn Since “two kings” are referred to later in the verse, the “land” must here refer to Syria-Israel.
[7:16] 148 tn Heb “the land will be abandoned, which you fear because of its two kings.” After the verb קוּץ (quts, “loathe, dread”) the phrase מִפְּנֵי (mipney, “from before”) introduces the cause of loathing/dread (see Gen 27:46; Exod 1:12; Num 22:3).
[7:17] 149 tn Heb “days” (so KJV, NAB); NASB, NRSV “such days.”
[7:17] 150 sn Initially the prophecy appears to be a message of salvation. Immanuel seems to have a positive ring to it, sour milk and honey elsewhere symbolize prosperity and blessing (see Deut 32:13-14; Job 20:17), verse 16 announces the defeat of Judah’s enemies, and verse 17a could be taken as predicting a return to the glorious days of David and Solomon. However, the message turns sour in verses 17b-25. God will be with his people in judgment, as well as salvation. The curds and honey will be signs of deprivation, not prosperity, the relief announced in verse 16 will be short-lived, and the new era will be characterized by unprecedented humiliation, not a return to glory. Because of Ahaz’s refusal to trust the Lord, potential blessing would be transformed into a curse, just as Isaiah turns an apparent prophecy of salvation into a message of judgment. Because the words “the king of Assyria” are rather awkwardly tacked on to the end of the sentence, some regard them as a later addition. However, the very awkwardness facilitates the prophet’s rhetorical strategy here, as he suddenly turns what sounds like a positive message into a judgment speech. Actually, “the king of Assyria,” stands in apposition to the earlier object “days,” and specifies who the main character of these coming “days” will be.
[7:18] 151 tn Heb “in that day” (so KJV). The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:18] 152 sn Swarming flies are irritating; bees are irritating and especially dangerous because of the pain they inflict with their sting (see Deut 1:44; Ps 118:12). The metaphors are well chosen, for the Assyrians (symbolized by the bees) were much more powerful and dangerous than the Egyptians (symbolized by the flies). Nevertheless both would put pressure on Judah, for Egypt wanted Judah as a buffer state against Assyrian aggression, while Assyrian wanted it as a base for operations against Egypt. Following the reference to sour milk and honey, the metaphor is especially apt, for flies are attracted to dairy products and bees can be found in the vicinity of honey.
[7:19] 153 tn Heb “and shall rest” (so KJV, ASV); NASB, NIV, NRSV “and settle.”
[7:19] 154 tn The meaning of this word (נַהֲלֹל, nahalol) is uncertain; some understand this as referring to another type of thorn bush. For bibliography, see HALOT 676 s.v. I *נַהֲלֹל.
[7:20] 155 tn Heb “in that day” (so ASV, NASB); KJV “In the same day.”
[7:20] 156 tn Heb “the river” (so KJV); NASB “the Euphrates.” The name of the river has been supplied in the present translation for clarity.
[7:20] 157 tn Heb “the hair of the feet.” The translation assumes that the word “feet” is used here as a euphemism for the genitals. See BDB 920 s.v. רֶגֶל.
[7:21] 158 tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:22] 159 tn The verb that introduces this verse serves as a discourse particle and is untranslated, see note on 2:2.
[7:23] 160 tn Heb “in that day.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
[7:23] 161 tn Heb “will become” (so NASB); NAB “shall be turned to.”
[7:24] 162 tn Heb “with arrows and a bow.” The more common English idiom is “bow[s] and arrow[s].”
[7:24] 163 tn Heb “go” (so NAB, NIV, NRSV); TEV “go hunting.”
[7:24] 164 tn Heb “will be” (so NASB, NRSV).
[7:25] 165 tn Heb “and all the hills which were hoed with a hoe, you will not go there [for] fear of the thorns and briers.”
[7:25] 166 tn Heb “and it will become a pasture for cattle and a trampling place for sheep.”
[7:25] sn At this point one is able to summarize the content of the “sign” (vv. 14-15) as follows: A young woman known to be present when Isaiah delivered this message to Ahaz (perhaps a member of the royal family or the prophetess mentioned in 8:3) would soon give birth to a boy whom the mother would name Immanuel, “God is with us.” Eventually Immanuel would be forced to eat sour milk and honey, which would enable him to make correct moral decisions. How would this situation come about and how would it constitute a sign? Before this situation developed, the Israelites and Syrians would be defeated. But then the Lord would usher in a period of time unlike any since the division of the kingdom almost 200 years before. The Assyrians would overrun the land, destroy the crops, and force the people to subsist on goats’ milk and honey. At that time, as the people saw Immanuel eating his sour milk and honey, the Davidic family would be forced to acknowledge that God was indeed with them. He was present with them in the Syrian-Israelite crisis, fully capable of rescuing them; but he was also present with them in judgment, disciplining them for their lack of trust. The moral of the story is quite clear: Failure to appropriate God’s promises by faith can turn potential blessing into disciplinary judgment.
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